ADF Custom, Structure & Policy

ADF’s commitment to public ritual is one of the things I hold most dear. If we are dedicated to a vision of saving the Earth and deepening/strengthening the relationships between the Folk and the Kindreds, then we need lots of help. If Pagan paths are ever to be fully integrated into the religious currents of the world, we must be seen--we must be seen praying and worshipping-- we must be seen worshipping a lot.

I firmly believe that the opportunity to stand and publicly honor the Kindreds is important to growing a meaningful spiritual life.

Additionally, as Pete Gold points out in “The Necessity of Doing Public Ritual” we must “show the flag. ADF has a fantastic ritual structure, and our leaders devote real time and effort to understanding the nuance of our COoR. The Pagan public needs to see that. Our Grove gets some interest from our online presence, and some interest in our meetings. What really gets folks coming to our events and thinking about ADF are the rituals we do at festivals and Pride events. It speaks volumes that we are asked for rituals for every Pagan event in our Region. Our members are asked by other groups to come and elad rituals at their High Day celebrations. We are consistently told by event organizers that our Grove is best ritual team in the area.

We are duty bound to share that!

Describe the duties and function of clergy in ADF. (100 words min.)

ADF has not yet defined the duties and function of Clergy within ADF. Upon completion of the First Circle of the Clergy Training Program, one may request to be ordained as an ADF Priest. If the Clergy Council votes for ordination, then one is Ordained in ritual and begins his or her work as a Clergy person. ADF Clergy are largely on their own to define what their role is in the larger organization.

Currently, the duties of Clergy are to continue their study, a certain amount of coursework is required yearly to maintain credentials. Additionally, each year Clergy must submit a statement of the clerical activities during the preceeding year.

The function of Clergy within ADF is broad and tangled. The majority of the Mother Grove are Clergy and I anticipate the spheres of ADF Leadership will be increasingly populated by Clergy. A Grove may not become Fully Chartered with an ADF Priest as a member. Likewise, no Order may be formed within ADF without the participation of at least one Clergy Advisor.

Beyond that, there is a general expectation that ADF Clergy will be well-versed in our liturgy and have solid ritual skills and a good grounding in culturally specific lore.

Explain why ADF has an Indo-European focus, and why we use the term "Druid" in our name. (200 words min.)

Isaac Bonewits founded ADF with an I-E focus, and we have upheld that original decision, mainly because it works. The cultures and religious practices, so far as modern scholars can divine, of the groups linguistically lumped together as “Indo-European” bear enough similarity to one another that a cohesive modern religious movement could be forged from it all. And that was and is the point--a religious current that is sincerely rooted in an understanding of Ancient practice, but that allows itself to be effective and relevant to modern people. It is possible to make generalizations about I-E practices that will be broadly applicable to numerous distinct cultures. This offers ADF the ability to be unified in a religious practice encompassing multiple hearth cultures and therefore being attractive to a wide range of modern Pagans.

While each culture we embrace within ADF had/has its own word for the class of clergy/intelligentsia, if we are honest with ourselves, “Druid” is just the coolest (Corrigan, 2009). In an effort to find a term that can convey all that we want to convey; that we are a spiritual group with a strong, inherent appreciation for the arts, who find inspiration in study and learning--”Druid” is among the few that fit the bill. Additionally, it is a widely recognized title. Folks from most walks of life know what a Druid is so the recognition factor is high. And, until the last few years or so, the majority of our membership have been celtophiles.

Describe the Guilds, SIGS, and Kins of ADF in general, their function within the organization, and the goal of the Guild, SIG, and Kin systems. (150 words min. for each type of subgroup)

The ADF Bylaws provide for the creation of subgroup to further the work of Our Druidry. Among these subgroups are Guilds, Kins, and SIGs. Each classification has a specific purpose. While, occasionally, these may seem to overlap, the intention is to fill separate needs of our membership.KINSThe creation of Kins was meant to offer a structure of support for ADF members practicing Our Druidry within a specific cultural paradigm. While ADF Druidry is generally applicable to the spectrum of I-E paths, members are often well-served by delving deeper into the traditions, customs, and practices specific to one cultural group. The Kins serve as a place where that study can be shared, furthered, and supported. The goal is to eventually have a rich collection of resources for each ethnic group encompassed by the umbrella of Indo-European religion. At present there are only 8 such subgroups operating. However, it is logical that as ADF matures, more Kins will form. The Kins are in the process of creating liturgies, prayers, chants, and even Dedicant materials within their specific cultural focus. It is conceivable that in the foreseeable future we will enjoy Kin-based Study Programs as well and possibly even culturally specific Clergy training materials.GUILDSGuilds concern themselves with the various skill sets we find with Druidry. Our ancient namesakes are reported to have had experience in a broad assortment of skills and ADF’s Guild structure allows us to concentrate the expertise our members already have while helping other members broaden their own skills. Each Guild is required to have two officers, a Chief and a Preceptor. Indivdual guilds may include other officers with their leadership structure.

Several Guilds now have Study Programs in place, having had them approved by the Council of Lore. The goal of these programs is to further the skills and abilities of our membership in adherence to our motto, “why not excellence?” While completion of Guild Study Programs does not lead to elevation of rank in the organization, there is an informal recognition of those people who have completed programs. However, some Guilds do bestow titles upon completion of their entire Study Program. Within ADF, we try to take advantage of the expertise within the Guilds. For example, when we in the Brewers’ Guild wanted a decorative torc for use as an award, we approached the Artisans Guild. When I have questions about herbal remedies, I ask my question on the Healers Guild email list. SIGsSpecial Interest Groups (SIGs) fill a niche between Guilds and Kins, in my opinion. A Special Interest Group may focus on any number of topics and need not limit itself to a particular cultural focus. They may be formed around topics such as hobbies, lifestyles, Divine Patronage, languages, et cetera. Their purview is a bit vague in that a Special Interest Group may be formed around any area of interest not otherwise being addressed by another ADF sub-group. Their intent is to provide a venue for information-sharing, networking, and support.

Special Interest Groups do not establish Study Programs and may be founded by any ADF member. SIGs are not required to have officers, other than the group leader, and file quarterly reports like other ADF sub-groups.

My understanding is that SIGs were ADF’s original form of sub-group. Several Guilds have formed from the SIG structure, for instance, the Brewer’s Guild.

Describe ADF's official ceremonial calendar, and discuss why it was designed in this way. (200 words min.)

The ADF ceremonial year begins on November 1 and ends on October 31. The ceremonial calendar is as follows:

Cross-Quarter = November 1st (often called Samhain)

Solstice = December 21st (often called Yule)

Cross-Quarter = February 1st (often called Imbolc)

Equinox = March 21st (often called Ostara)

Cross-Quarter = May 1st (often called Beltane)

Solstice = June 21st (often called Midsummer)

Cross-Quarter = August 1st (often called Lughnassadh)

Equinox = September 21st (often called Mabon)

Each Grove, or local congregation, is allowed a two week window within which they must hold their rite of observance. The calendar above is based on the generally accepted eight Neo Pagan High Days. The names used to refer to the above dates vary depending on cultural focus of the Grove or individual member, but all of ADF collectively recognizes the same dates.

As the High Days are based on astronomical events--Solstices, equinoxes, and the days equally between those events, the actual dates vary from year to year. However, it is necessary for a church to have a set calendar. In order to allow Grove to celebrate on the actual date of the event, and still to be sensitive to the scheduling complexities of the congregations, the two week window policy was instituted.

Compare Isaac's original "Law, Policy, Tradition, and Customs in ADF" article with how you see ADF today. Describe what is still true and what is no longer accurate in that document. (300 words min.)

I think it is a testament to the quality and value of Isaac Bonewits’ plan and vision for ADF that much of what he put forward in the article, “Law, Policy, Tradition, and Customs in ADF,” is largely true still today, more than 25 years after the founding of the organization. Bonewits makes strong points about the need for accepting the modern Pagan’s intense desire for personal freedom while tempering that desire with the necessity of guidelines and some firm policies. The differentiation made between laws, traditions, and customs is useful and wise. It allows ADF to continue to self-define without opening the doors to willy nilly redefinition. I firmly believe that we are still an organization committed to learning about and reconstructing, when possible and appropriate, the practices and religion of our forebears. I believe that we manage to walk the line between Modern and Ancient, embracing what scholars have to offer, and permitting ourselves the flexibility to discard disproven or outdated practices.Nevertheless, there are a few differences between Isaac’s original article and the actuality of today’s ADF:.

“Only the Mother Grove can declare Druidic laws and policies for the members of ADF as a whole.” As ADF matures, and our organizational structure necessarily expands, we are seeing more policy-making in leadership bodies other than the Mother Grove. While the Mother Grove has oversight of each body, council, and sub-group, unless there is a complaint, certain groups, such as the Council of Lore, or Clergy Council have some leeway for law development.

“Our overall system of Circles and Tracks published in The ADF Study Manual and the handful of absolute requirements for admission to the clergy (must be Pagan, must get rid of addictions, etc.). These too will evolve. “ We have significantly altered the connotations of “Circles and tracks.” Bonewits was clearly referring to the old “Super Druid” Study Program which was only ever completed by one ADF Member. We now have a streamlined Clergy Training Program, which does still employ the use of Circles. However, we no longer refer to “Tracks,” instead there are “specialties” in the second and third Circles of study. Another significant difference is that one must complete the first Circle of the Clergy Training Program before one can apply for Clergy status.

“Local groves "adopting" new protogroves nearby and helping them to grow to full grove status.” This is simply not a practice, or even a custom any longer. ProtoGroves receive a mentor, typically their Regional Druid, but there is no process for Fully or Provisionally Chartered grove adopting ProtoGroves.

Describe ADF's utilization of Dumezil's "tripartition" and its affect on ADF's structure, study programs, and the religion of ADF members in general. (200 words min.)

When ADF began, Dumezil was all the rage among Celtophiles and certainly was highly regarded by the early ADF bigwigs. Dumezil’s depiction of a three part understanding of mythology that may be extrapolated to further understand Indo-European society was, for good or ill, a beloved pet theory of our early leadership.

But just how does that play out in the actual mechanics and structure of our church? We are obsessed with threes! Our Study Programs, pretty much across the board, consist of 3 circles. The Dedicant Program has a Dumezilian flavor; the first triad deals with the commitments and skills beneficial to a Druid life (a bit magician/lawmaker esque); the second triad focuses on gaining control of our mind and practice (a limber understanding can fit that into a Warrior paradigm), and the third triad draws attention to one’s own dedication and the work of assembling allies and a personal pantheon (nothing says “food producer” like assembling a personal pantheon). Or one could argue that the associations go the other way, shall we equate the assembling of a personal pantheon to Sovereignty and the appropriate governance of our individual Druidry, leaving the first triad of skill development to correlate to the Provider aspect within a Dumezilian break-down?

Within the Guilds of ADF, one can identify First, Second, even Third Function groups. However, the Guilds are viewed as a collective unit in the governing documents, so it seems a bit absurd to discuss them individually in the context of ADF structure.

I am generally uncomfortable saying that much of our current religious structure is directly related to the theories of Dumezil. Few (and possibly only Shining Lakes) Groves still use the language and imagery of Sovereignty/Warrior/Provider in their liturgical work. However, I am just as uncomfortable saying that there is a cohesive “religion” of the members of ADF. We in the CC often joke that we trying to grow a religion within the organization. I think, to some extent this is true. While there are pockets of established religious cult practices, they are far between and poorly documented. One can find plenty of references to Dumezilian tripartiate structure within the articles on the ADF website, but I don’t find many examples of that being applied to our structure or study programs (other than the uniformity of three circles). I would not go so far as to say it is absent

Explain the difference between "orthopraxy" religions and "orthodoxy". Where do you feel ADF falls? (200 words min.)

From the Online Etymological Dictionaryorthodox (adj.)mid-15c., of opinions, faith, from L.L. orthodoxus, from Gk. orthodoxos "having the right opinion," from orthos "right, true, straight" (see ortho-) + doxa "opinion, praise," from dokein "to seem," from PIE root *dek- "to take, accept" (see decent). As the name of the Eastern Church, first recorded in English 1772; in reference to a branch of Judaism, first recorded 1853.orthopraxy (n.)1840, from ortho- + Gk. praxis "a doing, action, performance" (see praxis).Errata -- Page 263, line 9 from bottom, for 'orthodoxy' read orthopraxy. This is a new coin from the mint of Dr. [Andrew] Wylie [of Bloomington College, Indiana], at least I have not before noticed it. Its etymology places it in a just contrast with orthodoxy: for if that consecrated word indicates thinking right, orthopraxy will legitimately import doing right, and hence, as Mr. Wylie says, orthopraxy in the last dread day will pass the divine ordeal incomparably better than orthodoxy. O! that a zeal for orthopraxy would transcend the zeal for orthodoxy! ["The Millennial Harbinger," vol. IV, no. VIII, Bethany, Va., August 1840]

The difference between orthopraxy and orthodoxy may seem a superficial one, but what it means for ADF is profound and has shaped our growth over the years. In our intra-ADF discussions we refer to orthodoxic paths as following a notion of Right Belief--that there are certain things you must believe to be true in order to authentically participate in the religion.

Conversely, we maintain that ADF is orthopraxic, by which we mean that your beliefs are your own and will not be determined by ADF Leadership. Rather, we have agreed on a course Right Action, seen most clearly in our Core Order of Ritual. Our religious worship follows a set of steps, actions that are taken for prayer and worship, while congregant are essentially free to apply their own belief to those steps.

There are some beliefs to which the members of ADF cleave; a belief in the sacredness of the Earth Mother and the belief that we may interact and form bonds with the Kindreds come immediately to mind. Questioning these positions in ADF will lead to harsh blowback. Yet, one would not be expelled from our ranks if one did not adhere to these beliefs. My understanding is that within ADF there are certain beliefs we assume, but there is no official, organizational requirement to adopt them.

Describe why we make Praise Offerings, how they are made, when they are made, and who they are made to. Be sure to describe this in both solitary practice and in two or more Groves' practices. (300 words min.)

Within ritual Praise Offerings comprise a portion of the major sending of power to the Kindreds and DotO. They are made so that individuals have the opportunity for more personal expressions of Piety than simple ritual attendance and High Day Observance, and in my opinion they are integral to ADF’s commitment to public worship. This, culminating with the Prayer of Sacrifice, is energetic high point of ritual, what all the previous steps have been leading up to.

We make these offerings as part of the *ghosti relationship. The offering of gifts allows the Kindreds to reciprocate by bestowing gifts upon us during the Return Flow.

The COoR places Praise Offerings after the Invitation of the Kindreds and Deity(ies) of the Occasion. Once invited into the Nemeton, our guests are honored with gifts, both physical and otherwise (ie: songs, dances, prayers, etc.). It is not uncommon to see physical offerings destroyed in some way, either be breaking or bending. The central purpose is to remove the gift from human use. One does not necessarily need to bend or break the offering so long as it will not be retrieved at a later point (except perhaps to be taken from the ritual Well and cast into a body of water). The practice or permanently destroying a physical/material offering is based directly on demonstrated I-E practices.

In Solitary practice praise offerings can be an uncomplicated ritual step. As the sole celebrant, one may offer what and how one sees fit. However, as the pivotal moment in ritual one wants to be cautious that enough time is spent on this step so that it doesn’t seem thrown away. It is common to include songs and chants here to add an appropriately celebratory feel instead of just tossing a handful of herbs on the Fire and moving on.

Grove approach this step in several ways. In my experience, some groves have fairly formal methods by which celebrants sign-up to make Praise Offerings. Sometimes the Offerings and carefully staged and planned out. In my Grove, we do a bit of a free-for-all during which time everyone is welcomed to make their Offerings, aloud, at the same time. It is cacophonous, and difficult to make out any individual Offerings. However, it is our belief that the Praise Offerings are between the Kindreds and the celebrants. So long as nothing is said soto voce, all is well. We then follow this with a formal, planned Offering to return the ritual to a feeling of order and inject a bit of theater.

Describe ADF's administrative structure. (150 words min.)

ADF is governed by the Mother Grove, essentially the Board of Directors of the organization. The MG has the oversight of all subgroups within ADF and may overrule any decision made by by those subgroups, including local congregations.

The MG is composed of the following positions:ArchDruid: President of the organization.Vive Arch Druid: VP of the organization.Secretary: previously known as Scribe, maintains records and minutes of the activity of the MG.Members’ Advocate: a non-voting member of the BoD who acts as a liason between the BoD and the general membership, often referred to as an ombudsman in other organizations..Chief of the Council of Regional DruidsChief of the Council of Senior Druids4 Non-Officer Directors: including the positions of Treasurer (I believe this has been made a non-voting position as the treasurer is appointed instead of elected), Administrator (attends to the day-to-day operation of the organization), and Preceptor (has oversight of ADF’s Study Programs)